Grace III - The Return of Costly Grace
[Aside: UK John had pointed out in an earlier thread that he thought that it was untrue that the gospel of the kingdom of God was lost in the mid-third century, and only revived in the Reformation. I agree, as I have been writing. However, it was nearly that momentous.]
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When the Reformation came, the providence of God raised Martin Luther to restore the gospel of pure, costly grace. Luther passed through the cloister; he was a monk, and all this was part of the divine plan. Luther had left all to follow Christ on the path to absolute obedience. He had renounced the world in order to live the Christian life. He had learned obedience to Christ and to his Church, because only he who is obedient can believe. The call to the cloister demanded of Luther the complete surrender of his life…but God shattered all his hopes. He showed him through the Scriptures that the following of Christ is not the achievement or merit of a select few, but the divine command to all Christians without distinction. Monasticism had transformed the humble work of discipleship into the meritorious activity of the saints, and the self-renunciation of discipleship into the flagrant spiritual self-assertion of the “religious”. The world has crept into the very heart of the monastic life, and was once more making havoc. The monk’s attempt to flee from the world turned out to be a subtle form of love for the world. The bottom having thus been knocked out of the religious life, Luther laid hold upon grace. Just as the whole world of monasticism was crashing about him in ruins, he saw God in Christ stretching forth his hand to save. He grasped that hand in faith, believing that “after all, nothing we can do is of any avail, however good a life we live.” The grace which gave itself to him was a costly grace, and it shattered his whole existence. Once more he must leave his nets and follow. The first time was when he entered the monastery, when he had left everything behind except his pious self. This time even that was taken from him. He obeyed the call, not through any merit of his own, but simply through the grace of God. It is humorous to see Luther’s detractors accuse him of various issues while he was a monk. They missed the entire point. For Luther claimed no special regard for himself – indeed, the grace of God declares that none have any merit. But, Luther did not hear the word: “Of course you have sinned, but now everything is forgiven, so you can stay as you are and enjoy the consolations of forgiveness.” No, Luther had to leave the cloister and go back to the world, not because the world in itself was good and holy, but because even the cloister was only a part of the world.
Luther’s return from the cloister to the world was the worst blow the world had suffered since the days of early Christianity. The renunciation he made when he became a monk was child’s play compared with that he had to make when he returned to the world. Now came the frontal assault. The only way to follow Jesus was to live in the world. Hitherto the Christian life had been the achievement of a few choice spirits under the exceptionally favorable conditions of monasticism; now it is a duty laid upon every Christian living in the world. The commandment of Jesus must be accorded perfect obedience in one’s daily vocation of life. The conflict between the life of the Christian and the life of the world was thus thrown into the sharpest possible relief. It was a hand-to-hand conflict between the Christian and the world.
It is a fatal misunderstanding of Luther’s action to suppose that his rediscovery of the gospel of pure grace offered a general dispensation from obedience to the command of Jesus, or that it was the great discovery of the Reformation that God’s forgiving grace automatically conferred upon the world both righteousness and holiness. On the contrary, for Luther the Christian’s worldly calling is sanctified only in so far as that calling registers the final, radical protest against the world. Only in so far as the Christian’s secular calling is exercised in the following of Jesus does it receive from the gospel new sanction and justification. It was not the justification of sin, but the justification of the sinner that drove Luther from the cloister back to the world. The grace he had received was costly grace. It was grace, for it was like water on parched ground, comfort in tribulation, freedom from the bondage of a self-chosen way, and forgiveness of all his sins. And it was costly, for, so far from dispensing him to good works, it meant he must take the call to discipleship more seriously than ever before. It was grace because it cost so much, and it cost so much because it was grace. That was the secret of the gospel of the Reformation – the justification of the sinner.
To be continued, one last time...
...
When the Reformation came, the providence of God raised Martin Luther to restore the gospel of pure, costly grace. Luther passed through the cloister; he was a monk, and all this was part of the divine plan. Luther had left all to follow Christ on the path to absolute obedience. He had renounced the world in order to live the Christian life. He had learned obedience to Christ and to his Church, because only he who is obedient can believe. The call to the cloister demanded of Luther the complete surrender of his life…but God shattered all his hopes. He showed him through the Scriptures that the following of Christ is not the achievement or merit of a select few, but the divine command to all Christians without distinction. Monasticism had transformed the humble work of discipleship into the meritorious activity of the saints, and the self-renunciation of discipleship into the flagrant spiritual self-assertion of the “religious”. The world has crept into the very heart of the monastic life, and was once more making havoc. The monk’s attempt to flee from the world turned out to be a subtle form of love for the world. The bottom having thus been knocked out of the religious life, Luther laid hold upon grace. Just as the whole world of monasticism was crashing about him in ruins, he saw God in Christ stretching forth his hand to save. He grasped that hand in faith, believing that “after all, nothing we can do is of any avail, however good a life we live.” The grace which gave itself to him was a costly grace, and it shattered his whole existence. Once more he must leave his nets and follow. The first time was when he entered the monastery, when he had left everything behind except his pious self. This time even that was taken from him. He obeyed the call, not through any merit of his own, but simply through the grace of God. It is humorous to see Luther’s detractors accuse him of various issues while he was a monk. They missed the entire point. For Luther claimed no special regard for himself – indeed, the grace of God declares that none have any merit. But, Luther did not hear the word: “Of course you have sinned, but now everything is forgiven, so you can stay as you are and enjoy the consolations of forgiveness.” No, Luther had to leave the cloister and go back to the world, not because the world in itself was good and holy, but because even the cloister was only a part of the world.
Luther’s return from the cloister to the world was the worst blow the world had suffered since the days of early Christianity. The renunciation he made when he became a monk was child’s play compared with that he had to make when he returned to the world. Now came the frontal assault. The only way to follow Jesus was to live in the world. Hitherto the Christian life had been the achievement of a few choice spirits under the exceptionally favorable conditions of monasticism; now it is a duty laid upon every Christian living in the world. The commandment of Jesus must be accorded perfect obedience in one’s daily vocation of life. The conflict between the life of the Christian and the life of the world was thus thrown into the sharpest possible relief. It was a hand-to-hand conflict between the Christian and the world.
It is a fatal misunderstanding of Luther’s action to suppose that his rediscovery of the gospel of pure grace offered a general dispensation from obedience to the command of Jesus, or that it was the great discovery of the Reformation that God’s forgiving grace automatically conferred upon the world both righteousness and holiness. On the contrary, for Luther the Christian’s worldly calling is sanctified only in so far as that calling registers the final, radical protest against the world. Only in so far as the Christian’s secular calling is exercised in the following of Jesus does it receive from the gospel new sanction and justification. It was not the justification of sin, but the justification of the sinner that drove Luther from the cloister back to the world. The grace he had received was costly grace. It was grace, for it was like water on parched ground, comfort in tribulation, freedom from the bondage of a self-chosen way, and forgiveness of all his sins. And it was costly, for, so far from dispensing him to good works, it meant he must take the call to discipleship more seriously than ever before. It was grace because it cost so much, and it cost so much because it was grace. That was the secret of the gospel of the Reformation – the justification of the sinner.
To be continued, one last time...
posted by Hammertime at
1/10/2006 12:59:00 PM
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